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The structure of reasoning in post-f...

Princeton University.

The structure of reasoning in post-formative Islamic jurisprudence (case studies in H&dotbelow;anafi laws on women and prayer).

紀錄類型:	書目-電子資源 : Monograph/item
正題名/作者:	The structure of reasoning in post-formative Islamic jurisprudence (case studies in H&dotbelow;anafi laws on women and prayer).
作者:	Sadeghi, Behnam.
面頁冊數:	205 p.
附註:	Source: Dissertation Abstracts International, Volume: 67-04, Section: A, page: 1494.
Contained By:	Dissertation Abstracts International67-04A.
標題:	Religion, History of.
電子資源:	http://pqdd.sinica.edu.tw/twdaoapp/servlet/advanced?query=3214588
ISBN:	9780542650383

The structure of reasoning in post-formative Islamic jurisprudence (case studies in H&dotbelow;anafi laws on women and prayer).
Sadeghi, Behnam.

The structure of reasoning in post-formative Islamic jurisprudence (case studies in H&dotbelow;anafi laws on women and prayer). - 205 p.

Source: Dissertation Abstracts International, Volume: 67-04, Section: A, page: 1494.

Thesis (Ph.D.)--Princeton University, 2006.

Hermeneutic flexibility had two important ramifications. First, it allowed the H&dotbelow;anafis to reconcile their inherited body of laws with the canon, a significant achievement given the magnitude of divergences between the two. Second, where the H&dotbelow;anafis were compelled to change a law, e.g. due to changing values or circumstances, hermeneutic flexibility allowed them to reconcile the new law with the canon. Thus, hermeneutic flexibility served the interest of continuity in the former case and of change in the latter.

ISBN: 9780542650383Subjects--Topical Terms:

212706
Religion, History of.

The structure of reasoning in post-formative Islamic jurisprudence (case studies in H&dotbelow;anafi laws on women and prayer).
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245 1 4 $a The structure of reasoning in post-formative Islamic jurisprudence (case studies in H&dotbelow;anafi laws on women and prayer).
300 $a 205 p.
500 $a Source: Dissertation Abstracts International, Volume: 67-04, Section: A, page: 1494.
502 $a Thesis (Ph.D.)--Princeton University, 2006.
520 # $a Hermeneutic flexibility had two important ramifications. First, it allowed the H&dotbelow;anafis to reconcile their inherited body of laws with the canon, a significant achievement given the magnitude of divergences between the two. Second, where the H&dotbelow;anafis were compelled to change a law, e.g. due to changing values or circumstances, hermeneutic flexibility allowed them to reconcile the new law with the canon. Thus, hermeneutic flexibility served the interest of continuity in the former case and of change in the latter.
520 # $a The dissertation explores the relationship between the laws, the exegetic rationales cited for them, and the hermeneutic principles that disciplined the use of rationales. The scope of the hermeneutic principles was limited, leaving a great deal of leeway in the selection of exegetic rationales, which in turn allowed the jurist to ensure the desired law. The desired law was normally the inherited law, and inherited law usually had its origins in the first two centuries of Islam, in the laws conveyed in some cases by the Prophet and in other cases by early Kufan jurists. However, in some cases desired law disagreed with inherited law, leading to legal change. In either case, hermeneutic flexibility helped ensure the desired law.
520 # $a The dissertation treats H&dotbelow;anafi jurisprudence from its formation through the nineteenth century using case studies concerning women's participation in group prayers. The focus is on the hermeneutic techniques used in interpreting the "canon," i.e. primarily the Qur'an and the accepted Prophetic traditions (h&dotbelow;adiths). Were the hermeneutic methods such that, given the evidence of the canon, they determined the law in a unique fashion, ruling out all possible candidates for the law except one---in other words, leaving no latitude in the choice of the law? Or did they leave some latitude, and, if so, how much? The dissertation argues that the methods of interpretation of the canon were nearly maximally flexible, so that any conceivable candidate for the law could be reconciled with the canon. The flexibility made it possible for the existing law, or the desired law, to determine how the canon was interpreted, rather than the canon determining the law.
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